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“Tie the Flags Together”: Migration, Nativism, and the Orange Order in the United States, 1840-1930 Cory Wells

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“Tie the Flags Together”: Migration, Nativism, and the Orange Order in the United States, 1840-1930 Cory Wells “Tie the Flags Together”: Migration, Nativism, and the Orange Order in the United States, 1840-1930. by Cory Wells Presented to the Faculty of the Graduate School of The University of Texas at Arlington in Partial Fulfillment of the Requirements for the Degree of DOCTOR OF PHILOSOPHY THE UNIVERSITY OF TEXAS AT ARLINGTON December 2018 “Tie the Flags Together”: Migration, Nativism, and the Orange Order in the United States, 1840-1930 Cory Wells Throughout the nineteenth century, tens of thousands of Irish Protestants who migrated to the United States joined the Orange Order in their newly adopted country. Formed in Ulster in the 1790s, the Loyal Orange Institution existed to maintain Protestant hegemony in Ireland. It quickly spread throughout the anglophone Atlantic, especially to Britain and Canada. As the number of Irish Catholics immigrating to America steadily rose, reaching new heights during the Famine, so did the anti-immigrant rhetoric that culminated in the American nativist movement. While the history of the Orange Order has been given transnational treatment, to some extent, within the British Empire, its role in the United States is understudied. Why did Irish Protestants in the United States find maintaining their ties with anti-Catholic organizations, such as the Orange Order, and joining new ones, such as the America Protective Association, useful? Using a large collection of documents created by American Orangemen and -women, this study examines the ways in which Irish Protestants in the United States, through the Loyal Orange Institution, navigated the American political landscape while attempting to maintain their Irish Protestant identity. Its primary argument is that through the Orange Order, Irish Protestants were able to connect with American nativist organizations to assert themselves as patriotic, white, Anglo-Saxon Protestants, different from the growing waves of Irish Catholics coming to America’s shores after the mid-nineteenth century. Most of the Orange Order’s core tenets, based on its notions of “Protestant rights,” were either identical or approximate enough to values shared by many Americans that they could be preserved with only moderate tempering. Irish Protestants ii migrated with tools for expressing anti-Catholic sentiments in hand and understood how to use these to assert themselves as patriotic Americans. At the same time, Irish Protestants were able to maintain much of their pre-migration identity, and the Orange Order provided a venue to do this. The Order was transnational, and members viewed themselves as a global community of brothers and sisters. As a social organization, the Order also allowed men and women to forge new networks based on their shared Orange identity. This, in turn, gave them access to migration networks and employment in their new homes, a sense of community, and even a place to find a spouse, while reinforcing an identity that was likewise predicated on the contrast between themselves and Irish Catholics at home and abroad. iii Acknowledgements There are countless individuals without whom I could not have completed this work. I am indebted to the members of my committee, Kenyon Zimmer, Stephanie Cole, Christopher Morris, and Don MacRaild, for committing their time in reading and commenting on multiple drafts of each chapter and, most importantly, their insightful questions and suggestions, which helped me conceptualize this work. Any remaining errors are solely my own. Many other faculty members in the UTA history department have also greatly assisted me. Stanley Palmer, David Narrett, and John Garrigus were among those to give me early encouragement, while Kim Breuer, Sam Haynes, Gerald Saxon, Sarah Rose, and Andy Milson have given me help as they would their own students. Department chairs Marvin Dulaney and Scott Palmer have been most supportive of my work as a student. The history department office staff members over the previous seven years have been an immense help in administrative matters, from processing reimbursements to opening my office when I have locked myself out. Elisabeth Cawthon has offered upbeat and enthusiastic encouragement through the entire process as both a professor and Dean of the College of Liberal Arts. Assistant Dean Les Riding-In has also been instrumental in helping me acquire additional funding without which this project would not have come to fruition. Several other institutions and their staff have been essential in making this work possible. Brenda Davis, in UTA’s Office of Graduate Studies, has been generous in helping me procure funding that allowed me to conduct transatlantic research and supported me through the final stages of writing. The Southern Conference on British Studies also provided me with funds that made research in Belfast possible. The Historical Society of Pennsylvania provided me with a Balch Research Fellowship, which allowed me to spend crucial time with much of the archival iv material used in this study. I would like to especially thank Christina Larocco, Sarah Heim, and the rest of the staff at the HSP for their help. Other vital sources were obtained at the Orange Heritage Museum in Belfast, and I thank Jonathan Mattison for kindly making the Museum’s records available. Over the course of my graduate career, I have made many friends—faculty and fellow students alike—who helped make what can be a lonely endeavor much more enjoyable. Kristen Burton, Charles Travis, Gina Bennett, Robert Caldwell, Christopher Malmberg, Kathryne Beebe, Joshua Hatton, Stephanie Sulik, Cristina Salinas, Lydia Towns, Amanda Guidotti, and John Harris have been especially forthcoming with friendship and help, although there are many others who have made my time at UTA a pleasure. Thanks also go to my wider academic support network and fellow #twitterstorians, especially Stephanie McKellop and Cynthia Lynn Lyerly, for their help and encouragement. I am of course most grateful for the support of my family. Kaye Kauffman, Floyd and Kaye Wells, and Mike and Lily Templin have all given financial support and encouragement without which I would not have been able to chase such impractical goals. My children, Luther and Evangeline, and my wife and best friend, Jessica, have sacrificed the most, but have never faltered in their love and support for me. For that I am eternally grateful and dedicate this work to them. v Table of Contents Abstract ........................................................................................................................................... ii Acknowledgements ........................................................................................................................ iv Introduction ......................................................................................................................................1 1. “To be accepted the world over”: Migration, Class, and Networks in the American Orange Order ..................................................................25 2. Ethnic Associationalism, Mutualism, and the American Orange Order ............................57 3. The Two APAs: The American Orange Order and Anti-Catholic Nativism in the Nineteenth Century ..........................................................91 4. “Readers and Friends”: Maintaining Community Through The Purple Bell ..................128 5. Between American Nativism and Irish Nationalism: Orangeism at the Turn of the Century .............................................................................164 Conclusion ...................................................................................................................................206 Bibliography ................................................................................................................................216 vi Introduction “Tie the Flags Together”: Migration, Nativism, and the Orange Order in the United States, 1840-1930 When David Graham addressed the thirteenth triennial meeting of the Imperial Grand Orange Council in 1903 as the Imperial Grand President, he invoked some of the defining historical events of Irish history. Referring to the Protestant organization’s chosen meeting venue of Dublin, Graham noted: It is not necessary for me to elaborate on the history of this Green Isle, in the Capital of which we have the honor to assemble to confer together for the welfare of the Orange Order throughout the World, sufficient will be a passing mention of a few notable events, viz. :—the introduction, it is supposed, of Christianity by St. Patrick about the year 430; English and Scotch settlements made in Ulster by James I, in 1609; the Siege of ’Derry in 1688; the Battle of the Boyne in 1690; unsuccessful Irish rebellions in 1798 and 1841. While sitting here in conference, let one fact be constantly in our minds, that we are within measurable distance of the noted places in the Orange History of the battles which are directly connected with the organization of our beloved Order, I refer to ’Derry, Enniskillen, Aughrim, and the Boyne.1 It is no surprise that, besides the introduction of Christianity, the events to which Graham referred were central to the sectarian conflict in Ireland so familiar to us today. More importantly to Graham’s audience, the events represented Protestant victories over Catholics. Maintaining Protestant Ascendency in Ireland and loyalty to the British Crown were (and still are) tenets central to Orangeism, and these events were formative moments in that struggle, central to Orange identity.2
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